L’étude du portique de Delphes attribué initialement aux Étoliens a été entreprise par A. Perrier en 2007 et les campagnes de relevés de terrain, commencées à la fin de l’année 2010 avec J.‑J. Malmary (architecte) et L. Fadin (topographe), se sont achevées en 2013 par des vérifications sur le monument, les derniers relevés ayant été mis au net en 2014. Un mémoire sur l’histoire, l’architecture et la topographie du portique et de sa terrasse a été déposé à l’Académie des (...) inscriptions et belles... (shrink)

(1994). Young people and life in the city. The lessons of political sociology and of the patterns of socialization of young people. World Futures: Vol. 41, No. 1-3, pp. 110-114.

A rich exploration of the idea of friendship and its political consequences, past and future, by the most influential of contemporary philosophers. Until relatively recently, Jacques Derrida was seen by many as nothing more than the high priest of Deconstruction, by turns stimulating and fascinating, yet always somewhat disengaged from the central political questions of our time. Or so it seemed. Derrida's "political turn," marked especially by the appearance of Specters of Marx, has surprised some and delighted others. In (...) The Politics of Friendship Derrida renews and enriches this orientation through an examination of the political history of the idea of friendship pursued down the ages. Derrida's thoughts are haunted throughout the book by the strange and provocative address attributed to Aristotle, "my friends, there is no friend" and its inversions by later philosophers such as Montaigne, Kant, Nietzsche, Schmitt and Blanchot. The exploration allows Derrida to recall and restage the ways in which all the oppositional couples of Western philosophy and political thought—friendship and enmity, private and public life—have become madly and dangerously unstable. At the same time he dissects genealogy itself, the familiar and male-centered notion of fraternity and the virile virtue whose authority has gone unquestioned in our culture of friendship and our models of democracy The future of the political, for Derrida, becomes the future of friends, the invention of a radically new friendship, of a deeper and more inclusive democracy. This remarkable book, his most profoundly important for many years, offers a challenging and inspiring vision of that future. (shrink)

Ce livre est donc voué à la bizarrerie. Mais c'est qu'à accorder tout son soin à l'écriture, il la soumet à une réévaluation radicale. Et les voies sont nécessairement extravagantes lorsqu'il importe d'excéder, pour en penser la possibilité, ce qui se donne pour la logique elle-même - celle qui doit déterminer les rapports de la parole et de l'écriture en se rassurant dans l'évidence du sens commun, dans les catégories de 'représentation' ou 'd'image', dans l'opposition du dedans et du dehors, (...) du plus et du moins, de l'essence et de l'apparence, de l'originaire et du dérivé. Analysant les investissements dont notre culture a chargé le signe écrit, Jacques Derrida en démontre aussi les effets les plus actuels et parfois les plus inaperçus. Cela n'est possible que par un déplacement systématique des concepts - on ne saurait en effet répondre à la question 'qu'est-ce que l'écriture?' par un appel de style 'phénoménologique' à quelque expérience sauvage, immédiate, spontanée. L'interprétation occidentale de l'écriture commande tous les champs de l'expérience, de la pratique et du savoir, et jusqu'à la forme ultime de la question ('qu'est-ce que?') qu'on croit pouvoir libérer de cette prise. L'histoire de cette interprétation n'est pas celle d'un préjugé déterminé, d'une erreur localisée, d'une limite accidentelle. Elle forme une structure finie mais nécessaire dans le mouvement qui se trouve ici reconnu sous le nom de différance. (shrink)

This volume collects twenty-three interviews given over the course of the last two decades by Jacques Derrida. It illustrates the extraordinary breadth of his concerns, touching upon such subjects as the teaching of philosophy, sexual difference and feminine identity, the media, AIDS, language and translation, nationalism, politics, and Derrida's early life and the history of his writings.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Presenting with moving insight the relations between man, as a person and as an individual, and the society of which he is a part, Maritain's treatment of a lasting topic speaks to this generation as well as those to come. Maritain employs the personalism rooted in Aquinas's doctrine to distinguish between social philosophy centered in the dignity of the human person and that centered in the primacy of the individual and the private good.

I shall speak of ghost [revenant], of flame and of ashes.And of what, for Heidegger, avoiding means.What is avoiding? Heidegger on several occasions uses the common word Vermeiden: to avoid, to flee, to dodge. What might he have meant when it comes to “spirit” or the “spiritual”? I specify immediately: not spirit or the spiritual but Geist, geistig, geistlich, for this question will be, through and through, that of language. Do these German words allow themselves to be translated? In another (...) sense: are they avoidable?Sein und Zeit : what does Heidegger say at that time? He announces and he prescribes. He warns [avertit]: a certain number of terms will have to be avoided . Among them, spirit . In 1953, more than twenty-five years later—and this was not just any quarter-century—in the great text devoted to Georg Trakl, Heidegger notes that Trakl always took care to avoid the word geistig. And, visibly, Heidegger approves him in this; he thinks the same. But this time, it is not Geist nor even geistlich that is to be avoided, but geistig.How are we to delimit the difference, and what has happened? What of this meantime? How are we to explain that in twenty-five years, between these two warning signals , Heidegger made a frequent, regular, marked use of all this vocabulary, including the adjective geistig? And that he often spoke not only of the word “spirit” but, sometimes yielding to the emphatic mode, in the name of spirit? Jacques Derrida is Directeur d’Études at the École des Hautes Études en Sciences Sociales and also teaches at the University of California, Irvine. His most recent contribution to Critical Inquiry is “Like the Sound of the Sea Deep within a Shell: Paul de Man’s War” . An English translation of De l’espirit: Heidegger et la question is forthcoming from the University of Chicago Press. Geoff Bennington, author of Lyotard: Writing the Event, is a lecturer in French at the University of Sussex. Rachel Bowlby, author of Virginia Woolf: Feminist Destinations, is a lecturer in English at the University of Sussex. (shrink)

" Ce livre est un livre sur l'héritage, bien qu'il ne doive pas s'enfermer avec des "fils de Marx". C'est plus précisément un livre sur ce que "hériter" peut non pas vouloir-dire, de façon univoque, mais, peut-être, enjoindre de façon contradictoire et contradictoirement obligatoire. Comment répondre, comment se sentir responsable d'un héritage qui vous lègue des ordres contradictoires? " Avec Marx & Sons, Jacques Derrida nous livre sa contribution au débat suscité par son Spectres de Marx, paru chez Galilée (...) en 1993. Dans ce texte, qui répond aux questions et objections formulées par une dizaine d'intellectuels, en majorité des marxistes de langue anglaise, il affronte dans son ensemble la question de la signification historique du marxisme. (shrink)

En este artículo abordo críticamente la aseveración de David Papineau según la cual la evidencia fisiológica acumulada es suficiente para adoptar razonablemente el Principio del Cierre Causal de lo Físico y la vía negativa, viz. entender físico como no mental, como solución al dilema de Hempel. Comenzaremos restando fuerza a tal afirmación revisando el trabajo de W. Penfield y J. Eccles, dos importantes neurocientíficos y declarados dualistas. No obstante, luego nos centraremos en el trabajo de B. Libet en el que (...) se demostraría que los movimientos voluntarios están realmente determinados por causas enteramente fisiológicas, lo cual constituiría una pieza fundamental de evidencia a favor de Papineau. Nuestro análisis mostrará que no se siguen tales conclusiones. Esto tendrá consecuencias negativas para el Cierre Causal de lo Físico y con ello para el Argumento Causal para el Fisicalismo del cual el mencionado principio es premisa clave. (shrink)

Derrida's first book-length work, The Problem of Genesis in Husserl's Philosophy , was originally written as a dissertation for his diplôme d'etudes superieures in 1953 and 1954. Surveying Husserl's major works on phenomenology, Derrida reveals what he sees as an internal tension in Husserl's central notion of genesis, and gives us our first glimpse into the concerns and frustrations that would later lead Derrida to abandon phenomenology and develop his now famous method of deconstruction. For Derrida, the problem of genesis (...) in Husserl's philosophy is that both temporality and meaning must be generated by prior acts of the transcendental subject, but transcendental subjectivity must itself be constituted by an act of genesis. Hence, the notion of genesis in the phenomenological sense underlies both temporality and atemporality, history and philosophy, resulting in a tension that Derrida sees as ultimately unresolvable yet central to the practice of phenomenology. Ten years later, Derrida moved away from phenomenology entirely, arguing in his introduction to Husserl's posthumously published Origin of Geometry and his own Speech and Phenomena that the phenomenological project has neither resolved this tension nor expressly worked with it. The Problem of Genesis complements these other works, showing the development of Derrida's approach to phenomenology as well as documenting the state of phenomenological thought in France during a particularly fertile period, when Levinas, Sartre, Merleau-Ponty, Ricoeur, and Tran-Duc-Thao, as well as Derrida, were all working through it. But the book is most important in allowing us to follow Derrida's own development as a philosopher by tracing the roots of his later work in deconstruction to these early critical reflections on Husserl's phenomenology. "A dissertation is not merely a prerequisite for an academic job. It may set the stage for a scholar's life project. So, the doctoral dissertations of Max Weber and Jacques Derrida, never before available in English, may be of more than passing interest. In June, the University of Chicago Press will publish Mr. Derrida's dissertation, The Problem of Genesis in Husserl's Philosophy , which the French philosopher wrote in 1953-54 as a doctoral student, and which did not appear in French until 1990. From the start, Mr Derrida displayed his inventive linguistic style and flouting of convention."--Danny Postel, Chronicle of Higher Education. (shrink)

The end of the hope for a magic-socialist solution to the French crisis leads into the age of torment. This is an unexpected effect of the French socialists' coming to power. The international crisis which the socialist alternative previously conjured away magically takes on its full scope. Previous political certainties — those of the “first” and those of the “second” Left — are swept up in this typhon and cast about in a new space in which they have lost their (...) anchor. In its typical partisan style, the political Left is seeking a new identity without being really willing to shake off the scars of the past. (shrink)

Argues that Hannah Arendt's two major philosophical works, The Human Condition and The Life of the Mind, reveal not a dependency upon Heidegger, but rather a constant and increasing ironic debate with him.

This volume brings together four of Jacques Derrida's essays on Maurice Blanchot's fictions: "Pace Not(s)," "Living on," "Title To Be Specified," and "The Law of Genre.".

One could accuse me here of making a big deal and a whole history out of words and gestures that remain very clear. When Madame de Mainternon says that the King takes her time, it is because she is glad to give it to him and takes pleasure from it: the King takes nothing from her and gives her as much as he takes. And when she says, “I give the rest to Saint-Cyr, to whom I would like to give (...) all,” she is confiding in her correspondent about a daily economy concerning the leisures and charities, the works and days of a “grande dame” somewhat overwhelmed by her obligations. None of the words she writes has the sense of the unthinkable and the impossible toward which my reading would have pulled them, in the direction of giving-taking, of time and the rest. She did not mean to say that, you will say.What if … yes she did [Et si].And if what she wrote meant to say that, then what would that suppose? How, where, on the basis of what and when can we read this letter fragment as I have done? How could we even hijack it as I have done, while still respecting its literality and its language? End of the epigraph. Jacques Derrida is Directeur d’Études at the École des Hautes Études en Sciences Sociales in Paris, and professor of French, University of California, Irvine. In the past year, he has published Le Problème de la genèse chez Husserl , Mémoires d’aveugle, l’autoportrait et autres ruines , L’Autre Cap , and Circonfession in Jacques Derrida, with Geoffrey Bennington . Peggy Kamuf is professor of French at the University of Southern California and Directeur de Programme, Collège International de Philosophie in Paris. She is the author of Signature Pieces: On the Institution of Authorship and most recently has edited A Derrida Reader: Between the Blinds. (shrink)

"When he died in 2004, Jacques Derrida left behind a vast legacy of unpublished material, much of it in the form of written lectures. With The Beast and the Sovereign, Volume I, the University of Chicago Press launches an ambitious series of English translations of these important works based upon the meticulously established original French editions." "In this seminar from 2001 and 2002, Derrida explores the persistent association of bestiality or animality with sovereignty and continues his deconstruction of the (...) traditional determinations of the human. The beast and the sovereign are connected, he contends, because neither animals nor kings are subject to the law - the sovereign stands above it, while the beast falls outside the law from below. He then traces this association through an astonishing array of texts, including La Fontaine's fable "The Wolf and the Lamb," Hobbes's biblical sea monster in Leviathan, D. H. Lawrence's poem "Snake," Machiavelli's Prince with its elaborate comparison of princes and foxes, a historical account of Louis XIV attending an elephant autopsy, and Rousseau's evocation of werewolves in The Social Contract." "Deleuze, Lacan, and Agamben also come into critical play as Derrida focuses in on questions of force, right, justice, and philosophical interpretations of the limits between man and animal." --Book Jacket. (shrink)

Those who have read me, in particular those who have read “Paul de Man’s War,” know very well that I would have quite easily accepted a genuine critique, the expression of an argued disagreement with my reading of de Man, with my evaluation of these articles from 1940-42, and so on. After all, what I wrote on this subject was complicated enough, divided, tormented, most often hazarded as hypothesis, open enough to discussion, itself discussing itself enough in advance for me (...) to be able to welcome questions, suggestions, and objections. Provided this was done so as to demonstrate and not to intimidate or inflict wounds, to help the analysis progress and not to score points, to read and to reason and not to pronounce massive, magical, and immediately executor verdicts. Five of the six “responses” that I reread last night are written, as one used to say, with a pen dipped in venom. Less against the de Man of 1940-42, perhaps, then against me . Less against me, in truth, than against “Deconstruction” . How can the reader tell that these five “critical responses” are not “responses,” critical texts or discussions, but rather the documents of a blinded compulsion? First of all, the fact that they are all monolithic. They take into account none of the complications of which my text, this is the very least one can say, is not at all sparing. They never seek to measure the possibility, the degree, or the form, as always happens in an honest discussion, of a partial agreement on this or that point. No, everything is rejected as a block; everything is a block and a block of hatred. Even when, here or there, someone makes a show of being moved by my sadness or my friendship for de Man, it is in order to get the better of me and suggest that I am inspired only by friendship, which will appear ridiculous to all those who have read me. Inspired by friendship means for those people misled by friendship. How foreign this experience must be to them! Jacques Derrida is Directeur d’Études at the École des Hautes Études en Sciences Sociales as well as professor at the University of California, Irvine, and visiting professor at the Graduate School of the City University of New York. His most recent publication in English is the collection Limited Inc , which includes a new afterword, “Toward an Ethic of Discussion.” Peggy Kamuf is professor of French at the University of Southern California. Her most recent book is Signature Pieces: On the Institution of Authorship . She has also contributed essays to Reading de Man Reading and Responses: On Paul de Man’s Wartime Journalism , and is currently editing A Derrida Reader. (shrink)

La 4e de couv. indique : "Prenant ici toute l’initiative, Elisabeth Weber a choisi, en les présentant, vingt entretiens parmi tous ceux auxquels Jacques Derrida a participé depuis près de vingt ans. Elle s’est donné pour cela un certain nombre de critères, et d’abord celui de la diversité : celle des sujets (la question des femmes, la poésie, la drogue, le sida, l’enseignement, en particulier celui de la philosophie, et, croisant tous ces thèmes, la politique et les médias), celle (...) des tons (analytique ou joueur, militant ou « autobiographique »), celle des destinataires (en France, en Europe, Outre-Altantique).". (shrink)

Qu'est-ce qui délimite le sens et le non-sens, ce qui peut être dit et ce qui ne peut pas être dit? Comme réponse, Jacques Bouveresse propose une réflexion sur la signification linguistique, à partir des principales théories sur la limite des sens, des philosophes contemporains comme Frege, Husserl, et Wittgenstein.

A lire comme on lit un roman policier : comme une analyse complexe mais systématique qui vous entraîne là où vous ne voudriez pas aller. L'argumentaire met aux prises philosophes, historiens du moderne et du global, Schmitt, Bourdieu et Foucault. Il fait apparaître qu'émerge, derrière notre dos, un État-monde de classe articulé au Système-monde impérialiste. Une anti-utopie, donc. Une thèse réaliste, qui n'est pas celle d'un État mondial. Ou bien comme on lit un recueil de nouvelles liées les unes aux (...) autres : comme autant de mises en perspective du même sujet. On peut ainsi scruter chaque chapitre pour lui-même. Les uns s'adressent aux économistes, d'autres aux sociologues et aux politologues, d'autres encore aux féministes, altermondialistes, théoriciens du discours ou chercheurs du postcolonial, d'autres enfin aux historiens, juristes ou géographes. Ils prennent chaque destinataire sur son terrain "scientifique" particulier. En y impliquant chaque fois le philosophe, c'est-à-dire aussi le citoyen. Il n'y a qu'une seule idée, un seul paradigme : une théorie. Il s'agit bien sûr de transformer le monde, mais en commençant par le comprendre, là où Marx a en partie échoué. C'est donc aussi une refondation du marxisme qui est proposée. Ce livre est le quatrième d'un ensemble publié aux PUF - Que faire du Capital?, 1985, Théorie Générale du droit, de l'économie et de la politique, 1999, Explication et reconstruction du Capital, 2004 - qui a fait l'objet de traductions en une dizaine de langues étrangères. (shrink)

L'auteur de cet essai tente de circonscrire l'aventure philosophique de la "quête de la vérité", en s'inspirant des recherches les plus récentes de l'épistémologie et de la logique, essayant de trouver dans la praxis des pierres d'achoppement pour un discours au moins tendanciellement vrai. Dans la confusion politique et culturelle de ce siècle, des vérités multiples prétendent avoir droit à l'expression. On parle d'intelligence digitalisée et artificielle, de désinformation, d'infox, d'intox, de propagande, de mensonges, de vérités alternatives. Ça caquète et (...) ça rugit de toutes parts, voulant soutenir la véracité par la force ou la répétition. Surtout dans ce qui se vante comme l'extrême conquête de notre civilisation occidentale, la démocratie, les harangues et les verbiages sont souvent vides de contenus, des baudruches regorgeant de promesses vaines et de captations factices. De gros intérêts financiers ou des déformations idéologiques se cachent derrière un discours qui se prétend précis et neutre. Il n'est pas étonnant de voir maint citoyen perdu dans cette cacophonie ambiante, de le voir découragé devant son manque d'information fiable et d'action cohérente. Pourtant les choses qu'il vit et qu'il sent sont dures et réelles. Elles ont des angles qui parfois font mal. La vérité existe... quelque part et de quelque façon."--Page 4 of cover. (shrink)

Twelve essays exploring aspects of literacy and art criticism, retrospective sociology and the effects of relativism on moral behavior.

This collection takes its point of departure from Walter Benjamin's concept of the historical constellation, a concept which puts "contemporary" as well as "Romanticism" in play as period designations and critical paradigms. The book regards Romanticism as a thought experiment that poses questions for our own "now" time.

It has become a commonplace that "images" were central to the twentieth century and that their role will be even more powerful in the twenty-first. But what is an image and what can an image be? _Releasing the Image_ understands images as something beyond mere representations of things. Releasing images from that function, it shows them to be self-referential and self-generative, and in this way capable of producing forms of engagement beyond spectatorship and subjectivity. This understanding of images owes much (...) to phenomenology—the work of Husserl, Heidegger, and Merleau-Ponty—and to Gilles Deleuze's post-phenomenological work. The essays included here cover historical periods from the Romantic era to the present and address a range of topics, from Cézanne's painting, to images in poetry, to contemporary audiovisual art. They reveal the aesthetic, ethical, and political stakes of the project of releasing images and provoke new ways of engaging with embodiment, agency, history, and technology. (shrink)

Beyrouth, « ville phénix », est fiévreuse ; à nouveau menacée par la guerre civile, elle se précipite dans toutes les passions. Alors qu’elle lutte pour fluidifier les trafics qui l’étranglent, ici ou là, elle s’enferme dans des villages communautaires. Des lignes de démarcation demeurent actives tandis qu’elle ne cesse de se reconstruire et d’effacer son histoire.Beirut, the “phoenix city”, is in the grip of fever; under the renewed threat of civil war, it is plunging headlong into passions of every (...) kind. Even as it battles to dissolve the various traffic bottlenecks that threaten to strangle it, its different communities are closing in on themselves. As it ceaselessly struggles to rebuild itself and erase its own history, its lines of demarcation have remained as persistent as ever. (shrink)

La question des services publics, dans son idée de mise en commun des biens sociaux, suscite aujourd’hui une réflexion sur les mutations du politique. Les transformations des services publics, leur diminution voire leur abolition correspondent, selon l’auteur, au recul d’un certain projet politique de mise en commun. Le partage des biens sociaux découle, de plus en plus, du jeu des rapports de force au détriment d’un projet de mise en commun conforme à un projet politique plus vaste qui définirait les (...) paramètres d’un « vivre ensemble de solidarité ». (shrink)